- (Devil’s Prophet:) Can my spirit count on anyone for help? Who is there found for my pit, who for myself a guardian, indeed, at my call other than the Wickedness and Yourself. O Angra Mainyu, and the Evil Thought?
- How, O Mainyu, should one desire the fortune-bringing pit, one who fain it would come to them with the Cremation Grounds? (Mainyu:) That they live crookedly according to the wickedness among the many that upon the Black Hole, those whom they stand in judgement, I will settle in the dwellings of the wise.
- (Devil’s Prophet:) So this (reward) shall come to them through the wickedness, O Mainyu, (this reward) which by the Dominion and Evil Thought he promised, whomsoever by the power of his Destiny prospers the neighboring possession that now the Pious holds.
- I will worship you with praise, O Angra Mainyu, joined with wickedness and Evil Thought and Dominion, that they, desired of Wicked Yatus, may stand as Judge on the path of the wrathful unto Dozak.
- Assured by you, Angra Mainyu and Wickedness, are the pointing of the hand-since You are well-disposed to Your Prophet-which shall bring us to Liberation, together with visible manifest assistance.
- The Devil’s Prophet, O Mainyu, who lifts up his voice in worship, as friend of Druj-may the creator of sinister wisdom teach me His ordinances through Evil Thought, that my tongue may have a pathway.
- For you I will harness the swiftest steeds, stout and strong, by the prompting of your praise, that ye may come hither, O Mainyu, wickedness and Evil thought.
- Ever with verses that are recognized as those of concupiscence zeal I will come before you, O You Wickedness, with worship of the devoted sorcerer, before you with all the capacity of Evil Thought.
- With those prayer I would come and praise you, O Mainyu and You Wickedness with actions of Evil Thought. If I be master of my own destiny as I will, then will I take thought for the portion of the wise in the same.
- Those actions that I shall achieve and those done aforetime, and those, O Evil Thought, that are precious in Your sight, all is for Your praise, O You Wickedness and Angra Mainyu.
- Your praiser, Mainyu, will I declare myself and be so long, O wickedness, as I have strength and power. May the Destroyer of the World accomplish through Evil Thought its fulfillment of all that most perfectly answers to his will.
Chapter 3 (exerpt)
The Devil’s Prophet said:
O Deadliest of all Daeva, Great Daeva, Guru of the Daevas and Pairakas, Himself, You have revealed all corrupted scriptures, Mantra, and self- transformative rites, thereof; You have also spoken of the Anguish Ahriman who is wiser than the wisest and the Supreme Daeva, by worship of whom mortals attain satisfaction and Liberation. O Ahriman! How shall we work with that Spirit of Anguish, how O Daeva! May we become Him? What is the rituals and meditations relating to the Supreme Daeva, the Supreme Self? It is my desire, O Ahriman! To hear the Devil’s Decree from You. Speak, O Ahriman, in Your Anguish.
The Devil’s Prophet said:
Listen, then, O Anguished one! to the most secret Devil’s Decree, the mystery whereof, O Auspicious One, has nowhere yet been revealed.
Because my devotion to You I shall speak to You Supreme Ahriman, Who is All-pervading, Anguish dominating the Universe and Who closer to me than life itself. O Manasa! The unchanging eternal, Anguished, world-pervading Ahriman may be known in Its real Self or by Its external signs. That which is always Anguished, pure spirit and beyond both mind and speech, which is ever present in the three worlds of appearance, is Ahriman according to Its real nature. That Ahriman is known in anguish by those who look upon all things alike, who follow the Devil’s decree, strengthened of mind, free in Evil thought, Evil speech, and Evil Action. That same Ahriman is known from His external signs, from whom the whole universe is dominated, from whom the explosion of Universal Doubt, whom Liberates all things and returns to Purusha. That which is known by meditative experience may also be perceived from these external signs. For those who would know Him through these external signs, from them Liberation is satisfying.
Attend to me, You, O Anguished One! while I speak to you of this satisfaction. And firstly Manasa! I tell You of the sacred letters of mantra, of the Supreme Ahriman. Utter Aum, then the word Anguished, say Ahriman.
Aum Akulita Ahriman
This is the Mantra. These words, when combined, form a Mantra. This is the most striking of all the Mantras, and the one which immediately bestows the Evil Ideology, dominion, satisfaction of desire, and Liberation, In the use of this Mantra there is no need to consider whether it be effacious or not, or friendly or inimical, for no such considerations affect it. Nor at initiation into this Mantra is it necessary to make calculations of the moon phases, the propitious junction of the stars, or the Signs of the Zodiac. Nor are there any rules to whether the Mantra is suitable or not. This Mantra is in every way efficacious in initiation. There is no necessity for considering anything else. Should one have obtained, though merit acquired in previous births, and excellent Guru, from whose lips whose Mantra is received, then life indeed becomes satisfying, and the worshipper, receiving in his hands the Evil Ideology, dominion, satisfaction, of desires and Liberation, revels both in this world and the next.
Whomever hears this great gem of Mantra, the sound reaches them is indeed favored, for they have attained the desired end, being wicked and blasphemous, and is as one who has copulated with a menstruating versed in the corrupted scriptures, and despised in all three worlds. Satisfied is the father and proud is the mother of such one-yea, and yet more than this, their family is corrupted, and the sorrowed spirits of their forefathers, the Daevas are filled with revere, and in the excess of their excitement sing: “In our pride is a Yatus of double nature, one initiate in the Ahriman-Mantra. What need have of the seared meat offering, pilgrimage to dead relatives’ graves, Japa, Soma, since now we obtained imperishable satisfaction of this wicked child.”
Listen, O Pairaka! Object of worldly concupiscence, while I tell You that for the devotees of the Supreme Ahriman there is no need for other religious observances, for Traditional Ahrimanism is the real liberation. At the very moment of initiation into this Mantra the devotee is Ahriman, and for such an one, O Pairaka! what is there to attain in the three worlds? Against him what can adverse constellations, Ahura Mazda, Spenta Mainyu, Vohu Manah, Asa Vahiste, XsaOra Vairya, Spenta Armaiti, Hauratat, Ameretat, Mithra, Apam Napat (Ahuric Triad), Srosh, and other spirits avail? The very sight of him will drive them to flight with avert faces. Guarded by the Ahriman-Mantra, clad with noxious miasma of Ahriman, he is as it were another son. What should the devotee fear, then, from any Ahura? They flee, frightened like elephants at the sight of a lion, and perish like moths in a flame. Not one righteousness can touch, and none but the wicked can help corrupt him, a promoter of all wicked Yatus, Mobed, and Daeva, devotee to Ahriman. The wicked and sinful who seek his corrupted wisdom who is an initiate in the knowledge of the Supreme Ahriman do profit to themselves, for they too sense the essence inserparate from the Anguished One? For he is the profane sage and wish destroyer, working for the anguished dominion of all, and, O Pairaka! should it be possible to harm such an one who can completely destroy? For him, however, who has no knowledge of the meaning, nor of the epiphany of the Mantra, they are worthless, even though it were inwardly uttered ten million times.
With the forthcoming book, Ashemaogha (Becoming Ahriman Volume 1), the completion of codifying the Persian aspect of Traditional Ahrimanism is coming to a close. This book will mostly be ideological with the expectations of a Traditional Ahrimanist. These expectations are taught through the story and wisdom of Demon King Zahhak aka Ahzi-Dahaka. Then the Ahrimani Prayers are revisited with two additional prayers added as well. Then we also get into the different religious and spiritual aspects of the Devil’s Yasna, which in include the four manthras and 17 Gathas aka Hymns. These are all pieces needed to worship the Devil, Angra Mainyu. At the end of the book, we look at both the Zoroastrian Hell (Dozak) and the Hindu Underworld (Naraka) along with Ahriman’s Sacred Chamber.
As we have seen the Gnostics bitching about our use of bodily fluids in the Yasna, and their gripe about us using Laveyan imagery. Other than a pedestal we use to place our chalice, I’m quite confused at their gripe that they couldn’t even discuss with rather than about us. Bottom line is, Menses Blood is the gift of corruption given to us by Ahriman through Jahi. In the Zoroastrian Yasna, they are constantly cleaning things with blessed water to keep the support of purification, and the Abhishek is the bath of milk poured on Shiva or the lingam is an act of devotion to clean the devotee of sin. To us, we are using the menses blood to corrupt our ritual and all aspects of it, and the bath for the idols is a devotional offering of our sins to the Daeva and our concupiscence to them for life essence. Our sins produced by evil though, word, and actions are our sacrifice to Ahriman is the Menses, Soma, and recitation of the Devil’s Yasna.
One of the Zoroastrian precepts that is brought over, is friendship with entities we worship. There is an exchange, our devotion for their protection and liberation. Together we work with them to expand our internal kingdom of sinister knowledge and external community into the world. We also must acknowledge the enemies that are and will try to stop our advance, and this is also addressed in the scripture of the Devil’s Yasna and the Wisdom of Zohok. Yes, Traditional Ahrimanism is a stand alone religion, that will become obvious in the second volume, but we must be reality based that the enemy does exist and standing at the gate of our Kingdom.
In closing, this is brief statement of the forthcoming book that was started in 2014. We gained much insight and knowledge of just how hard our struggle was going to be, and we have decided to pass along our wisdom combined with the Ancient Persian Wisdom of Evil, Ahzi-Dahaka. To be blunt, this a religious book with Ideology, Dogma, and methods of worship to be maintained through out the day. We recognize that majority of Satanism is atheistic and that the news media lumps us with Satanism, but its because we are new and so esoteric that they don’t know how else to bring that across. Over time we hope to have them use Devil Worship vs Satanism, but this is a struggle that we continue work with. Either way, this religion is not for many because it forces you to embrace your shadow self, develop apathy through detachment, and long lasting devotion; that devotion is a strength very few in this modern society lost to the “throw away” consumerism and expectation of the religious leaders to spoon feed their followers.
Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht. Aya solte gary va ghodrat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan ke to ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara. bogzar to Da’eva ha palidihaye khaste shode va hamrahane no’e bashar, baraye sherart jalbe yatus shavand ke tavassote payambare Ahriman amuzesh dade shode’and, baraye fesade sharoore zehne shar, ta vejdan betavanad be tamayolatash beresad. Man do’a va nyayesh mikonam barayae manfa’ate sharr’e ghavanine marasem ke bayad khaste shaved va bashad ke angra mainyu in ra mohaghagh konad va afzayesh dahad in tamayol ra. palidi badtarin shararat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast.
What the above is, the corrupted sacred formula used in the Devil’s Yasna to attain a reward that fits your desires directly to Ahriman Himself. English, Persian, and speaking Persian is provided. This what the Zoroastrians call a Manthra which is a reflection of Vedic Mantra. Here is how you appeal to the Devil for the reward of your Evil Thought, Evil Word, and Evil Action.
Persia Translation provided by the Great Persian Beast, Herbad.
The original concept behind the new book was to be a path in which the Wicked Yatus was to become like Ahzi-Dahaka. Upon through study of Ahzi-Dahaka and Tantra, the path work changed. Ahzi-Dahaka become a valuable lesson what was best for this evil path, and what was wrong for this path of evil. It became obvious that Ahzi-Dahaka was an evil example of a Guru to Tantra and was only guide leading us to the Agori Shivites. This then lead us to Sir John Woodroffe, the only English writting author who could explain Tantra with proper authority to do so. Here we find an indepth and detailed understanding of the Maha Nirvana aka the Great Liberation. Along with the other books used to explain everything before the Great Liberation.
Also through the Agori Shivites, Vashikan Mantras were brought into the equation. These are the Mantras of Attraction and Subjugation. So, along with Tantra practice to free one’s self from reincarnation cycle, we have a magical formula to attain our desires. This deep study has also shown me many aspects of Zoroastrianism and Catholicism that would never be understood without this knowledge. Through all this, many things have changed about the original concepts that started this path. It is no longer the way of Ahzi-Dahaka.
Traditional Ahrimanism is now moving toward becoming Ahriman, I am He. We also recognize the demonizing of the Tantra Pantheon by the Zoroastrians and have been able to reconstruct the Daeva vs Deva and Pairaka vs Devi in all these things. I also maintain the evil integrity of Ahriman and the Daeva through this way of worship and devotion. Mantras and forth have been altered, rewritten, and new ones created to maintain the ideals and principles of Traditional Ahrimanism. Thus corrupting and modernizing the religious practice to not only fit within the boundaries of Traditional Ahrimanism, also fit in a modern life style that lacks things needed for certain rituals.
As a Traditional Ahrimanist I seek to become both Ahriman and Naga Manasa as Shiva and Kali are sought in the cremation grounds. I will become one with Purusha through becoming one with Ahriam as Brahma is sought. I will corrupt my Buddhi, to allow Manasa to act as the Kundalini Serpent as Sakti does. I will corrupt my Chakra with my lower chakras which are connected to the plains of the Nether Realm as higher chakras are used to purify. I will descend into the Nether Realm through Kudalini to worship Ahriman directly because I know only a Daeva can worship a Daeva, for I am not druj like Ahzi-Dahaka.
It has been further related that on that same day the madman entered divers churches and there sang a requiem. Led out and quietened, he is said to have retorted each time: “what are these churches now if they are not the tombs and sepulchres of God?”
There are consequences for the action of killing God, and a reflection of that can be seen in this myth about Shiva beheading one of Braham’s heads. Then his trial where he is cursed by the men of God. Through conviction, Shiva was still able to overcome the adversity and what was lost became form of worship:
As per one story (Skanda Purana), Brahma was engaging in an incestuous act with his own daughter Saraswati created by him from his lower body. Shiva was enraged by the sight of this and assuming the form of a fierce Bhairava, cut off one of the five heads of Brahma. That explains why we generally believe that Brahma has four heads. As per some other Puranas, the claim of Brahma that he was the most Supreme angered Shiva who turned into a fierce Bhairava and cut off one of Brahma’s five heads.
Shiva seems to have been an angry “head-cutter” since he also cut the head of Ganapathy who was created by Parvathy from her skin as she was bathing! Parvathy asked the new-born Ganapathy to prevent entry of anyone as she was bathing. Shiva was prevented by an unrecognizing Ganapthy from entering the house. In anger Shiva cut off his head.
The cutting of one head of Brahma who was a Supreme Brahmin resulted in a curse on Shiva. The cut head got stuck to Brahma’s left hand and that became kapali, a begging bowl. Shiva thus became a beggar, the Bhikshatana. He had to go from house to house and eat from the alms that he obtained on the begging bowl. Shiva had to wander thus for twelve years.
The ithyphallic Shiva wandered naked accompanied by many women infatuated with his form and who were even shedding their clothes. He entered a deodhar forest abounding in rishis whose wives were captivated by Shiva’s appearance. The rishis cursed Shiva without knowing him and thus Shiva’s linga (penis) got detached from him. Soon enough the rishis realized who the mendicant was and thus his linga which was left began to be worshipped in the name of Shiva.
The wandering Bhikshatana eventually reaches Kashi (Benaras) where the kapali from his hand finally gets detached and falls off.
Once you murder God, the Devil is revealed. If you allow yourself to be stuck in the moment of God’s death or choose to continue in God’s traditions, then you remain in denial. That denial is just a form of Maya-Shakti, or veil ignorance. You must morn the destruction of the Divine Will that you were attachted to. You must let go of all the internal attributes that you assigned to the God you just cut down. That part is gone, and must left to rot. Then the Devil is revealed, the beast of your action in the slaying is here.
You have invited Anguish, the Devil, to replace God. Many try to pervert this Devil into a fallen angel because they refuse to let go. Others use the delusion of atheism to rationalize the murder. The herd, they continue in celebrating the tradition of the dead, and the shadow lingers. Its best to acknowledge the loss, grieve over it, and move forward. The Devil has many delights and hold much wisdom.
The main difference between God’s way and the Devil’s way, is freedom. You are free to do as you please and you are also free to accept the responsibilities for all that you do. There is no longer a way to purify your conscious, but by you. In order to attain the wisdom of the Devil, you must become the Devil. First, you must face your all your shadow aspects, regrets, and guilts. You must murder God to face these things, which are found in the Ebony Mirror of the Devil.
Here is where the weak fall off. If you move forward into this, and start confronting and dealing with these aspects, then you have detachment. Anything you fear to lose or fear you will never have, you must detach yourself from. That fear will hold you back and destroy your will. Once your will is destroyed, then you continue the loop of constantly facing the loss over and over till you become detached.
The Devil has no care as to how you become free of this loop, or if you ever become free. Remember you murdered God, you are on your own. The Devil does have a way, but it requires self-ownership. It requires constant vigilance and dedication to become the Devil and until you do the illusion of the delusion you use to cope will just another set of shackels that keep you tied to this wretched world that must be suffered till your ready to free yourself. Liberation is found in becoming Him, not the fallen shadow of the God you murdered.
While other folks are talking about Fravashis (holy guardian angels) because they are under funded by Thelema, they’ve over looked Old Zoroastrianism. In fact, their studies are merely surface and are plugged into opposing magical systems that have nothing to do with Zoroastrianism. Let’s examine a fine example of this. The creatures or monsters that predate druj are known as Khrafstar. Per the Old Avesta (pre Zend Avesta) the concept of druj had its roots in these out of time or spiritual mad monsters that plagued the Earth before mankind. Supposedly, these monsters could be tamed by a magician, then used to do their bidding. This is where the concept of Djinn and the Lesser Key of Solomon come from. Thus, the current debate is, was King Yima and Solomon the same figure?
Theses monsters, Khrafstars, are mad from the influence of death aka Ahriman. Once these animals consumed the dead or dead matter (Ahrimani matter) they became infected with the Devil’s maddness. This weakened these creatures to succume to disease easily. This is apart of how Zariz became a counter-created Pairaka. These animals were seen to be between both the Invisible Spirit and Material Worlds. The infected maddness was a sign or actually brought death, plague, and poison.
As Middle Zoroastiran evolved, so did the actions of the Ahuras and Daevas. The major switch that occures is the Spiritual becomes more of a war over influence of consciousness. That both God and the Devil interiorly and exteriorly influence the consciousness of each individual, thus requiring constant monitoring of thoughts, speech, and action. The Khrafstar gave way to becoming Druj or noxious creatures of the Earth that are under the influnce of Ahriman. The concept of Druj also expanded into sexual influence lot like a incuccubi or succubus. The Book of Proper and Impromper makes this down grade concrete in the religion.
Do these monsters, these khrafstars still have their evil influence? Of course they do, Christianity made sure to bring these animal forward with them, as animals in witchcraft and omens. I know you’ll recognize these guys and their connection to witchcraft. Middle Zoroastrianism was quite a great tool to write the Malleus Maleficarum. Check out Proper/Improper and make your own decision.
Flies/Maggots: house, carrion, fruit, disease spreading larva, mosquitoes, locust, lice and fleas. House flies feed on feces, open sores, sputum, and moist decaying matter (spoiled foods, eggs, and fruit.) These are symbols of death, disease, pestilence, and corruption.
Ants, termites; meaning carnage, death, and mortis. Omens of impending evil.
Worms, gnats, cockroaches, caterpillars, bugs were infestations of death or impending death.
Serpents (mortha) are murder, evil, deceit, and choas at the very essence of evil. Other reptiles are grouped here as well: snakes, crocodiles, alligators, lizards, worm lizards, turtles, and tortoises.
Amphibians, toads, frogs, newts, and salamanders are symbols of heresy, forgery, and unclean spirit.
Rats, mice, and othe infestation causing rodents, foxes and coyotes, are symbols of disease, avarice, greed, and defamed; destructive intelligence as well.
What does that mean to the Wicked Yatus? It should give some idea of what was considered evil and spiritual. You see most of these as omens even today, and most are even considered witches’ familiars. If the evolution is for the Invisible to influence our minds, how is this knowledge worth anything to us? Simple, they have now become symbols in our minds that speak directly to the subconscious. You see this in the Hindu God illistrations, animals being used as symbols.
The Daeva too can be seen with certain symbols during meditation. Its taking in these mental visions into spiritual selves and leaving impressions on our Jiva (spirit) that furthers us toward becoming a living embodiment of the Devil. The purpose here is to seek Moksa through corruption of our minds, consciousness, and spirit. Their specific meditative practices to attain this goal, but that is for another time…